Islamic ethics accepts each individual valueable as a “human being”. In The Holy Quran, in various occassions human is presented as “the chaliph of earth”

 “Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." (1)

 “It is He who hath made you (His) agents inheritors of the earth: He hath raised you in ranks some above others: that he may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-Forgiving Most Merciful.” (2)

 Hadrat Prophet declared that: “Each new born child is born on the pure disposition” (3) and expressed that man is innocent and pure from birth. In the tradition of Islamic thought, man is defined as “eşref-i mahlukat”-the most honorable of all creatures” In many verses of Quran it is informed that as a command of Allah, angels prostrate before Adam So Allah who founded the order of morals for humanity, asks that all virtues related any area of life make the person who have them more high and human in the real sense. In this respect Allah The Most High regards that all badness and goodness done towards anybody is done to him at first. In The Holy Quran, it is declared that:

 “Whoever works righteousness benefits his own soul; whoever works evil it is against his own soul: nor is thy Lord ever unjust (in the least) to His servants.

 Kim iyi bir iş yaparsa kendi lehine yapmış olur, kim de kötü bir iş yaparsa kendi aleyhine yapmış olur.” (4)

    THE DUTIES OF MAN RELATED TO HIS BODILY EXISTENCE

 Ethics is not the science of body health. Nevertheless, in Islamic ethics it is accepted that man has some duties for the protection and development of his bodily existence to perform their worldly and religious responsibilities properly. Doubtlessly on the top of those duties the self protection of man comes first. Islam never gives the right of ending his own life and prohibited this. The hadiths of Hadrat Prophet on this subject have a very severe style.

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(1) Chapter Bakara, 2/30.

(2) Chapter En'âm, 6/165.

(3) Buharî.

 Again the explanations and practice of Hadrat Muhammed-May Allah commend and salute him- about human health gave way to formation of special sections in the books of hadith under the topic of "Tıbb-ı Nebevî" ( Medicine of Prophet) or writing of special books under this name. Also being contrary to Christianity, Islam is not indifferent against the badness like alholic drinks, gamble, prostution which are harmful for the health of man and the society. In The Holy Quran, with a comprehensive expression it is said that:

 “And spend of your substance in the cause of Allah and make not your own hands contribute to your destruction but do good; for Allah loveth those who do good.” (1)

 Also Hadrat Prophet didn't approve to worship up to a degee that threathens the human health and warned one of his companions who gave himself to worship by this way and said: “Your body also has a right on you” (2)

 Bodily health is necessary both for individual and social duties. In The Holy Book it is declared that:

 “Against them make ready your strength to the utmost of your power including steeds of war to strike terror into (the hearts of) the enemies of Allah and your enemies and others besides whom ye may not know but whom Allah doth know. Whatever ye shall spend in the cause of Allah shall be repaid unto you and ye shall not be treated unjustly.” (3)

 Doubtlessly here manpower which is the most important element also is aimed.

THE DUTIES OF MAN ABOUT HIS SPIRITUAL EXISTENCE

 Moralists usually accepts that the superiority of man in respect of other being originates from his spiritual qualities like wisdom, intelligence, heart, conscience, contemplation, estetic feeling, faith, love for goodness. Because of those qualities or abilites, human is praised by His Lord with the verse of :

 “We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of Our Creation.” (4 )

 Then the protection of man his own spiritual virtues , develop them, making his superior abilities eeffective and fruitful in the way of goodness is his duty towards both his own existence and towards Allah who equipped him with beutiful abilities.

 Islamic ethics accpets that all good behaviours exalt first the one who does it. So people should try to acquire good traits and virtues and develop beutiful behaviours.

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(1) Chapter Bakara, 2/195.

(2) Buhârî.

(3) Chapter Enfâl, 8/60.

(4) Chapter Isrâ, 17/70.